Book of Jeremiah Chapter 50 Vs. 16

 Judgment on Babylon

Jer 50:16 Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn every one to his people, and they shall flee every one to his own land.

Cut off...

כָּרַת

kāraṯ: A verb meaning to cut off, to cut down, to make a covenant. This word can mean literally to cut something down or off, as grapes (Num. 13:23-24); or branches (Jdg. 9:48-49). It can also be used figuratively, as with people (Jer. 11:19; 50:16). Another important use of this word is to make a covenant (lit., to cut a covenant), perhaps deriving from the practice of cutting an animal in two in the covenant ceremony. God made a covenant with Abraham (Gen. 15:18); Abraham made one with Abimelech (Gen. 21:27). Finally, this word can also mean to destroy, as in Micah's prophecy (Mic. 5:10).

the sower...

זָרַע

zāra‛: A verb meaning to sow, to bear seed. It indicates the act of sowing the ground or field or of planting seed (Gen. 47:23; Exo. 23:16; Deu. 22:9; Jer. 12:13). The verb can take two objects and mean to sow a city with salt (Jdg. 9:45). It is used figuratively of sowing the wind (Hos. 8:7). It is the product of a plant or tree that produces its own seed in itself (Gen. 1:11, 1:29).

from Babylon,...

מִן

min, מִנִּי

minniy, מִנֵּי

minnēy: A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deu. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Pro. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9,5; Jdg. 15:7; Psm. 40:2,3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Pro. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deu. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Ezk. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deu. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ meaning from serving (Exo. 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deu. 33:11). Other uses almost always fall under one of the above categories.

בָּבֶל

bāḇel: A proper noun designating Babel or Babylon, a name meaning "confession" and the name of the foreign power most often mentioned in the Old Testament, Babylon. Its beginnings go back to Nimrod, "a mighty warrior" and hunter but also a founder of cities and city-states (Gen. 10:8-12). At Babel the languages of the world became mixed and separated (Gen. 11:9), and there great towers (ziggurats) were built to approach the gods as humankind deemed necessary. God stopped the building of these "towers of hubris" (Gen. 11:5-8), where humankind tried to gather together as one (Gen. 11:1-2). It was a part of the Assyrian Empire for a while (2Kgs. 17:24, 17:30). The neo-Babylonian Empire, founded by Nabopolassar (626 B.C.) is often mentioned in the prophets (Isa. Jer., Eze., Dan., Mic., Zec.). Its greatest king, Nebuchadnezzar, ruled nearly 43 years and is the topic of much of the Book of Daniel (Dan. 1:1; 2, 3, 4). The Babylonians under Nebuchadnezzar destroyed Jerusalem and took Judah into exile in 587/6 B.C. (2Kgs. 25:1-28; Jer. 52:3-34). Isaiah the prophet especially denounced the idolatry of Babylon (Isa. 40-66). Israel was exiled in 587/6 to Babylon for seventy years in fulfillment of both the prophet Moses' and Jeremiah's prophecies (Deu. 28; Jer. 25:1-14). They returned in 538 B.C. under Cyrus, king of Persia (2Chr. 36:20-23; Ezra 1:1-3; Zec. 2:7,11).

and him that handleth...

תָּפַשׂ

tāp̱aś: A verb meaning to lay hold of, to seize; to capture; to wield. It basically means to seize, to get possession of, to catch in its active usages: to grab hold of something, e.g., a garment (Gen. 39:12); to catch and hold a lizard (Pro. 30:28); to capture or to seize a person (1Sam. 23:26). It has the sense figuratively of holding on to someone or something for support, e. g., Egypt (Ezk. 29:7). In a general sense, it may describe living in or occupying a hill, an area, or a location (Jer. 49:16). It takes on the sense of holding or wielding a tool or a weapon in a skillful way (Ezk. 21:11,16 ; Amos 2:15). By extension, it takes on a figurative sense of handling the Law skillfully or planning strategy in warfare (Num. 31:27; Jer. 34:3). In a passive sense, it means to be seized (Jer. 38:23; 50:24).

the sickle...

מַגָּל

maggāl: A feminine noun referring to a sickle. It refers to an instrument for harvesting grain or clearing land (Jer. 50:16; Joel 3:13; 4:13 ). It is used metaphorically of God's reaping with a sickle among the nations.

in the time...

עֵת

‛ēṯ: A masculine or feminine noun meaning time. The word basically means time. But in context, it expresses many aspects of time and kinds of time. It is used most often to express the time of the occurrence of some event. The word means at that time in a general sense, as when Abimelech and Phicol spoke to Abraham during the days when Ishmael was growing up (Gen. 21:22; 38:1). The time described can be more specific, such as when Moses refers to the time of crisis in the wilderness when the people wanted meat to eat (Deu. 1:9). It may refer to a specific date (Exo. 9:18; 1Sam. 9:16); or a part of a day, as when the dove returned to Noah in the evening (Gen. 8:11; 24:11). The word can refer to a duration of time, as for all time (Exo. 18:22; Pro. 8:30); or for any time in general (Lev. 16:2). The time referred to may be past, present, or future (Num. 23:23; Jdg. 13:23; Isa. 9:1; 8:23). The word can describe times of the Lord's anger (Psm. 21:9,10); or times of trouble (Psm. 9:9,10). In fact, this word can be made to refer to about any kind of time or duration of time by its modifying words and context.

It is used to describe the time when certain appropriate things took place in general. For example, kings customarily went forth to war in the spring (2Sam. 11:1; 1Chr. 20:1). It can depict times that are fitting or suitable for certain reasons, such as rain falling on the land in its season (Deu. 11:14; Jer. 5:24); and fruit trees bearing fruit at the proper time (Psm. 1:3). The author of Pro. 15:23 spoke of a proper time for fitting words. Ecclesiastes 3 described all of life as a grand mosaic of times and seasons; there is a time to do everything-to be born, to die, to plant, to uproot, to kill, to heal, to love, to hate (Ecc. 3:1-3, 3:8). This word occurs nineteen times in these verses (Ecc. 3:1-8), along with a synonym of this word, z^emān, to make twenty references to time.

The Hebrew word can be used to designate a time even more accurately. When the exiles returned, it was time for the house of the Lord to be rebuilt (Hag. 1:2). The word designated the set time of marriage (1Sam. 18:19). It pinpointed the time of God's judgments (Isa. 13:22; Ezk. 7:7, 7:12); but also the many times in the past when He delivered them (Neh. 9:28). The Lord stands in readiness to judge every nation when its time comes (Jer. 27:7). There will be a time of the end for all the nations as well (Dan. 8:17; 11:35; 12:4, 12:9). In contrast, the word in context can be combined with chance to indicate uncertain time (Ecc. 9:11); and, appropriately, it describes life in general and its content, whether good or bad (Psm. 31:15,16; Isa. 33:6).

of harvest:...

קָצִיר

qāṣiyr: I. A masculine noun indicating a harvest, a reaping. It refers to the time of the year set by God when crops have ripened and are harvested (Gen. 8:22; 30:14, April-June); and to the activity of harvesting itself (2Sam. 21:9). The failure of a harvest was devastating (Gen. 45:6). Certain feasts were centered around times of harvesting (Exo. 23:16).

II. A masculine noun meaning a bough, a branch. It refers to a fresh bough or sprig springing forth from a stump, an indication of life (Job 14:9). It is used figuratively of the wicked whose branch is dead, cut off (Job 18:16); and to the prosperity of Job in his earlier years (Job 29:19). It is used of Israel's prospering (Psm. 80:11,12), but also to her state of ruin as dry limbs (Isa. 27:11).

for fear...

פָּנֶה

pāneh, פָּנִים

pāniym: A masculine plural noun meaning a face. Although the literal meaning of face is possible (Gen. 43:31; Lev. 13:41; 1Kgs. 19:13), most of the time this word occurs in a figurative, idiomatic phrase. Face can be a substitute for the entire person (Exo. 33:14-15); or it can be a reflection of the person's mood or attitude: defiant (Jer. 5:3); ruthless (Deu. 28:50); joyful (Job. 29:24); humiliated (2Sam. 19:5,6); terrified (Isa. 13:8); displeased (Gen. 4:5). It is also used to indicate direction (Gen. 31:21); or purpose (Jer. 42:15, 42:17). This noun also designates the top or surface of something: the ground (Gen. 2:6; 4:14); a field (Isa. 28:25); or water (Gen. 1:2). It also connotes the front of something, like a pot (Jer. 1:13); or an army (Joel 2:20). With various prepositions, pānîm takes on the nature of a particle and expresses such concepts as upon (Exo. 23:17; Lev. 14:53); before a place (Num. 8:22); before a time (Ezk. 42:12; Amos 1:1); in the presence of (Est. 1:10).

of the oppressing...

יָנָה

yānāh: A verb meaning to oppress, to treat violently. The term is used in Exo. 22:21,20, Lev. 25:14, 25:17, and Deu. 23:16,17 to refer to improper treatment of strangers and the poor. The participle functions as a noun meaning oppressor (Jer. 25:38; 46:16; 50:16). In the Prophets, the term is typically used of foreign oppressors.

sword...

חֶרֶב

ḥereḇ: A feminine noun meaning a sword, a knife, a cutting tool. The word frequently pictures the sword, along with the bow and shield, as the standard fighting equipment of the times (Gen. 48:22; Psm. 76:3.4; Hos. 1:7). Warriors are referred to as those drawing the sword (Jdg. 20; 1Chr. 21:5). The sword may also stand for a larger unit of military power, sometimes pictured as coming on a people or land (Lev. 26:25; Lam. 1:20; Ezk. 14:17). The cutting action of a sword is likened to eating, and its edges are literally referred to as mouths. Similarly, the mouths of people are likened to swords (Psm. 59:7,8; Pro. 30:14; Isa. 49:2). The sword is also a symbol of judgment executed by God (Gen. 3:24; Deu. 32:41; Jer. 47:6); or His people (Psm. 149:6). The word can refer to a knife (Jos. 5:2-3); or a tool for cutting stones (Exo. 20:25).

they shall turn...

פָּנָה

pānāh: A verb meaning to turn. It is used in various contexts. It has the following basic meanings: to turn toward (plus ’el) (Jdg. 6:14; Isa. 13:14; Jer. 50:16); to turn in a direction (plus ‛al) (Gen. 24:10); to turn from, away (plus min (Gen. 18:22); to turn with the goal, intention of doing something (Num. 21:33; Deu. 1:7; 1Kgs. 10:13; Ecc. 2:12); to take a specific direction, north, south, etc. (Exo. 16:10; Num. 16:42; 17:7; Jos. 15:7). In its intensive and causative stems, it may mean to turn, remove, or put something out of the way (Jdg. 15:4; Jer. 48:39; Zep. 3:15). In its passive use, it refers to being turned (Jer. 49:8). It is found in many figurative or idiomatic expressions: to turn to God in worship and time of need (Isa. 45:22); to turn and follow one's own desires (Isa. 53:6); to turn toward evening, for evening to come (Gen. 24:63); likewise for morning to come (Exo. 14:27). To turn to persons can mean to regard them compassionately, to give consideration to them (2Sam. 9:8); it is used of inanimate things as well (Ecc. 2:11).

every one...

אִישׁ

’iyš: A masculine noun meaning a man or an individual. It is also used to mean male or husband. This word does not indicate humankind but the male gender in particular. Its feminine counterpart is a woman or wife. In Hos. 2:16,18, this word describes God's special relationship to Israel. He will be their protective husband, not their master. Curiously, the word is also used of animals (Gen. 7:2), referring to a male and his mate.

to...

אֵל

’ēl, אֶל

’el: A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom hinn^eni ’ēl indicates motion toward (Gen. 4:8). Other meanings according to context are: as far as (Jer. 51:9); into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used figuratively, it can mean with regard to something (2Sam. 1:24). When used with other prepositions, it indicates direction or location according to the preposition it is being combined with (Jos. 15:13; 17:4; 1Kgs. 8:6; 2Kgs. 9:18).

It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos. 5:14; Jdg. 6:37).

his people,...

עַ ם

‛am, עָ ם

‛ām: A masculine noun meaning a people, peoples, people of the land, citizens. The word is used over nineteen hundred times to indicate groups of people that can be categorized in various ways. The largest group of people is the one comprising the whole earth (see Gen. 11:1); it constituted one people (Gen. 11:6); who shared a common language (Gen. 11:6; Ezk. 3:5); a common location (see Gen. 11:2); and a common purpose and goal (see Gen 11:4). However, the Lord scattered the group and brought about multiple languages, thereby producing many groups who would then develop into new peoples united around common languages, including common ancestors, religious beliefs, traditions, and ongoing blood relationships.

The word is used to describe various groups that developed. The people of the sons of Israel (Exo. 1:9; Ezra 9:1), was a term referring to all Israel. The people of Judah were a subgroup of Israel (2Sam. 19:40,41), as was northern Israel (2Kgs. 9:6). The people of Israel as a whole could be described in religious or moral terms as a holy, special people (Deu. 7:6; 14:2; Dan. 8:24); or the Lord's inheritance (Deu. 4:20). Above all, they were to be the Lord's people (Jdg. 5:11; 1Sam. 2:24); and the people of God (2Sam. 14:13). They were the Lord's own people because He had rescued them from slavery to Pharaoh and his gods (Exo. 6:7). But the Lord Himself characterized His people as stiff-necked (Exo. 32:9; 33:3; 34:9; Deu. 9:13). To be a member of the Lord's people was to have the Lord as one's God (Ruth 1:16); if God's people rejected the Lord, they ceased to be His people. Therefore, it is clear that God's presence and ownership of His people gave them their identity (Exo. 33:13, 33:16; Hos. 1:9; cf. Deu. 32:21).

In the plural form, the word refers to many peoples or nations. Jerusalem, destroyed and lamenting, called for the people of the world to look on it and its guilt (Lam. 1:18). Israel was chosen from among all the peoples of the earth (Exo. 19:5, 19:7; Deu. 14:2). The Lord is in control of all the plans of the nations and peoples (Psm. 33:10). The word is used in parallel with gôyim. Isaac prayed for Jacob's offspring to become a community of peoples that would include the twelve tribes of Israel (Gen. 28:3).

The word described people in general-that is, nonethnic or national groups. It refers to all the people as individuals in the world (Isa. 42:5). When persons died, they were gathered to their people (Gen. 25:8, 25:17). It also referred to people from a particular city (Ruth 4:9; 2Chr. 32:18); or people from a specific land (e.g., Canaan [Zep. 1:11]). Centuries earlier, Pharaoh referred to the Hebrews living in Egypt under slavery as the people of the land (Exo. 5:5). This phrase could refer to the population at large in Solomon's time and later (2Kgs. 11:14, 11:18; 15:5); or to the population of Canaan in Abraham's time (Gen. 23:7).

The term also depicted foreign peoples and nations. The Moabites were the people of the god Chemosh (Num. 21:29). The word designated foreigners in general as strange or alien people (Exo. 21:8); the people of Egypt were considered the people of Pharaoh (Exo. 1:9, 1:22).

The word is even used to describe a gathering of ants (Pro. 30:25); or rock badgers (Pro. 30:26).

and they shall flee...

נוּס

nûs: A verb meaning to flee. It indicates the idea of escape, fleeing away, getting to a safe spot. It is used of warriors fleeing in battle (Gen. 14:10); of people fleeing disaster of various kinds (Gen. 19:20; Jdg. 7:21; Jer. 48:44; Zec. 2:6,10; 14:5). It is employed figuratively of seas, shadows, strength, etc., all disappearing or fleeing away (Deu. 34:7; Psm. 114:3, 114:5; Song 2:17). In its causative sense, it means to cause someone or something to flee, to put to flight (Exo. 9:20; Deu. 32:30; Jdg. 1:6). It indicates the speedy and onrushing manner in which the Lord escorts in His Redeemer (Isa. 59:19).

every one... see above.

to his own land...

אֶרֶץ

’ereṣ: A noun meaning the earth, land. It is used almost 2,500 times in the Old Testament. It refers to the whole earth under God's dominion (Gen. 1:1; 14:19; Exo. 9:29; Psm. 102:25,26; Pro. 8:31; Mic. 4:13). Since the earth was God's possession, He promised to give the land of Canaan to Abraham's descendants (Gen. 12:7; 15:7). The Promised Land was very important to Abraham's descendants and to the nation of Israel that possessed the land (Jos. 1:2, 1:4). Israel's identity was tied to the land because it signified the fulfillment of God's promise to Abraham. If the Israelites were disobedient, however, they would be cursed by losing the land (Lev. 26:32-34, 26:36, 26:38-39; Deu. 28:63-64; Jer. 7:7).

Book of Isaiah Chapter 14 Vs. 18

Israel's Remnant Taunts Babylon

 

Isa 14:18 All the kings of the nations, even all of them, lie in glory, every one in his own house

All...

כֹּל

kōl: A particle meaning each, every, all, everything, the whole, entire. It has an inclusive meaning of all or every one of something. Its exact meaning must be discerned from its usage in its context. Some representative samplings will help: With the definite article, it means the whole or everything of something (Ecc. 11:5); used before a definite noun, it expresses the whole of that noun, the whole earth (Gen. 9:19); whole people (Gen. 41:40). Used after a noun, it can refer to the whole or entirety of the preceding noun (2Sam. 2:9); before a plural noun, it usually means all, all the nations (Isa. 2:2); before a collective noun, it means all or every, all people (Gen. 7:21). Before a singular noun, it means every (Est. 3:8). Other nuances of its use can be discerned from studying its context closely.

the kings...

מֶלֶךּ

meleḵ: A masculine noun meaning king. The feminine form is malkāh, meaning queen, though the concept is more of a king's consort than a monarchical ruler. The word meleḵ appears over 2,500 times in the Old Testament. In many biblical contexts, this term is simply a general term, denoting an individual with power and authority. It is parallel with and conceptually related to a number of other Hebrew words that are usually translated as lord, captain, prince, chief, or ruler. It is used in reference to men and often with a genitive of people or place (Gen. 14:1; Exo. 1:15; 2Sam. 2:4); the Lord who demonstrates His power and authority over Israel (Isa. 41:21; 44:6); and over each individual (Psm. 5:2,3; 44:4,5). In pagan worship, the worshipers of idols attribute this term with its connotations to their idols (Isa. 8:21; Amos 5:26).

of the nations,...

גּוֹי

gôy, גּוֹיִם

gôyim, הַגּוֹיִם

hāggôyim: A masculine noun meaning nation, people, Gentiles, country. The word is used to indicate a nation or nations in various contexts and settings: it especially indicates the offspring of Abraham that God made into a nation (Gen. 12:2) and thereby set the stage for Israel's appearance in history as a nation (Gen. 18:18; Psm. 106:5). Israel was to be a holy nation (Exo. 19:6). Even the descendants of Abraham that did not come from the seed of Isaac would develop into nations (Gen. 21:13). God can create a nation, even a holy nation like Israel, through the descendants of the person whom He chooses, as He nearly does in the case of Moses when Israel rebels (Exo. 32:10). Edom refers to Israel and Judah as two separate nations (Ezk. 35:10), but God planned for them to be united forever into one nation (Ezk. 37:22). Then they would become the head of the nations (Deu. 28:12). In this overall literary, theological, and historical context, it is clear that Israel would share common ancestors, and would have a sufficient increase in numbers to be considered a nation. It would have a common place of habitation and a common origin, not only in flesh and blood, but in their religious heritage. It would share a common history, culture, society, religious worship, and purposes for the present and the future.

This noun is used to mean nations other than Israel as well; pagan, Gentile, or heathen nations (Exo. 9:24; 34:10; Ezk. 5:6-8), for all the earth and all the nations belong to God (cf. Exo. 19:5). Israel was to keep herself from the false religions, unclean practices, and views of these nations (Ezra 6:21). In the plural, the noun may indicate the generic humankind (Isa. 42:6). In a few instances, the word refers to a group of people rather than to a nation (2Kgs. 6:18; Psm. 43:1; Isa. 26:2), although the exact translation is difficult in these cases.

The word is used in a figurative sense to refer to animals or insects, such as in Joel 1:6 where it depicts locusts.

even all... see All above.

of them, lie...

שָׁכַב

šāḵaḇ: A verb meaning to lie down, to sleep. It means to put oneself in a reclining position when sleeping or resting (Gen. 19:4; Lev. 14:47; Deu. 6:7; Jos. 2:1; Psm. 3:5,6; Pro. 3:24); when ill, to recover (Lev. 15:4; 2Kgs. 9:16). It is used of sexual intercourse, lying with a woman or man (Gen. 19:32-35; Num. 5:13, 5:19; Jdg. 16:1; 2Sam. 13:14); or an act of sex with an animal, bestiality (Exo. 22:19,18) that was punishable by death. It is used of Israel's spiritual harlotries, lying with her lovers (Ezk. 23:8). To lie with one's fathers means to die and be buried (Gen. 47:30). It refers to death in general (Job. 3:13). It is used figuratively of lying, being covered by shame (Jer. 3:25). It takes the sense of making or letting persons lie down, causing them to lie down (1Kgs. 3:20; 17:19; 2Kgs. 4:21). Figuratively, it describes the Lord's betrothing Israel to Himself (Hos. 2:18,20). It is used of tipping or turning over a vessel, referring in a figurative sense to the clouds of the sky (Job 38:37). In a passive sense, it refers to someone or something being laid someplace (2Kgs. 4:32; Ezk. 32:19, 32:32). Lying in one's bosom or lap indicates extreme intimacy (Mic. 3:5).

in glory,...

כָּבוֹד

kāḇôḏ, כָּבֹד

kāḇōḏ: A masculine singular noun meaning honor, glory, majesty, wealth. This term is commonly used of God (Exo. 33:18; Psm. 72:19; Isa. 3:8; Ezk. 1:28); humans (Gen. 45:13; Job 19:9; Psm. 8:5,6; 21:5,6); and objects (1Sam. 2:8; Est. 1:4; Isa. 10:18), particularly of the ark of the covenant (1Sam. 4:21-22).

every one...

אִישׁ

’iyš: A masculine noun meaning a man or an individual. It is also used to mean male or husband. This word does not indicate humankind but the male gender in particular. Its feminine counterpart is a woman or wife. In Hos. 2:16,18, this word describes God's special relationship to Israel. He will be their protective husband, not their master. Curiously, the word is also used of animals (Gen. 7:2), referring to a male and his mate.

in his own house...

בַּיִת

bayiṯ: A noun meaning house, dwelling, family, temple, palace. It is used basically to denote a building in which a family lives (Deu. 20:5) but can also refer to the family or household itself (Gen. 15:2; Jos. 7:14; 24:15). It often is used of a clan such as "house of Aaron" (Psm. 115:10, 115:12; 118:3). Sometimes it means palace or dynasty when employed in the Hebrew phrase "house of the king" (Gen. 12:15; 1Kgs. 4:6; Jer. 39:8). When the Old Testament speaks of the house of the Lord, it obviously refers to the Temple or Tabernacle (Exo. 23:19; Dan. 1:2). The word is also found in place names: Bethel, meaning "house of God" (Gen. 12:8); Beth-shemesh, meaning "house of the sun" (Jos. 15:10); and Bethlehem, meaning "house of bread" (Gen. 35:19).

Sleep in honor of his own burial house or tomb, but you (Antichrist) are not to be put in a grave.

Book of Hosea Chapter 2 Vs. 6

 Israel's Unfaithfulness Punished

Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths. Hos 2:6

Therefore,...

כֵּן

kēn: A word that is used either as an adverb or adjective, depending on the context of the sentence. The word is derived from the verb meaning to stand upright or to establish. As an adjective, it means correct, according to an established standard (Num. 27:7); upright and honest (Gen. 42:11); it is used as a statement of general agreement (Gen. 44:10; Jos. 2:21). As an adverb, it is usually translated as "thus" or "so" but conveys quality (Est. 4:16; Job 9:35; Nam. 1:12); quantity (Jdg. 21:14); cause and effect (Jdg. 10:13; Isa. 5:24); or time (Neh. 2:16).

behold,...

הִנֵּה

hinnēh: A interjection meaning behold, look, now; if. It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context. Its main meanings can only be summarized briefly here: It stresses a following word referring to persons or things (Gen. 12:19; 15:17; 18:9). It is used to answer, with the first person suffix attached, when one is called (Gen. 22:1, 22:7; 27:1; Exo. 3:4; 1Sam. 3:4). It is used of God's response (Isa. 52:6; 58:9; 65:1). It indicates a call to realize something God or others have done (Gen. 1:29; 17:20). It is followed with a particle of entreaty nā’ when a request is involved (Gen. 12:11; 16:2; 1Kgs. 20:31). It can call attention to something about to happen, a future reference (Exo. 32:34; 34:10). It is used to announce the Lord's sending of a child as a sign (Isa.. 7:14). The word adds vividness and emotional involvement for the reader: "Behold, it was very good" (NASB) (Gen. 1:31; 6:12; 8:13; 18:2; 37:7; Amos 7:1; 8:1). Finally, it is used to introduce a formula of challenge (Jer. 21:13). In a few passages, it has the sense of if (Lev. 13:5-6, 13:8; Deu. 13:14,15; 1Sam. 20:12).

I will hedge up... The prediction is that she would not be happy and successful in her life of harlotry—she would long for her husband again and return to him (Hos. 2:6-8). I will erect impassable barriers that shall pierce and mangle her flesh.

שׂוּךּ

śûḵ: A verb meaning to hedge in, fence in. It refers to erecting a protective or restraining barrier of some kind (Job 1:10; Hos. 2:6,8). It refers in a figurative sense to fencing a person about with sinews and bones (Job 10:11).

אֵת

’ēṯ: This particle points out the definite direct object in a biblical Hebrew sentence. It is usually not translatable. It is normally employed in Hebrew prose but may often be missing in Hebrew poetry. It occurs as ’eṯ, ’eṯ-, or ’ēṯ-. It may take pronominal suffixes, ’ôtı̄y, me; ’ôtkā, you, etc. (1Sam. 8:7). Used before mı̄y, ’eṯ mı̄y, it indicates whom. In fact, it is able to point out any kind of accusative in a sentence (cf. 1Kgs. 15:23). It is used thousands of times in the Old Testament.

thy way...

דֶּרֶךּ

Derek: A masculine noun meaning path, journey, way. This common word is derived from the Hebrew verb dāraḵ, meaning to walk or to tread, from which the basic idea of this word comes: the path that is traveled. The word may refer to a physical path or road (Gen. 3:24; Num. 22:23; 1Kgs. 13:24) or to a journey along a road (Gen. 30:36; Exo. 5:3; 1Sam. 15:18). However, this word is most often used metaphorically to refer to the pathways of one's life, suggesting the pattern of life (Pro. 3:6); the obedient life (Deu. 8:6); the righteous life (2Sam. 22:22; Jer. 5:4); the wicked life (1Kgs. 22:52,53). The ways are described as ways of darkness (Pro. 2:13); pleasant ways (Pro. 3:17); and wise ways (Pro. 6:6).

with thorns... The path of evil shall be a path of thorns.”

סִיר

siyr: I. A common noun meaning pot. It refers to a cooking pot for various food items (Exo. 16:3; 2Kgs. 4:38-41; Mic. 3:3), especially those used in the Temple area (2Kgs. 25:14; Zec. 14:20-21). It is used in the sense of a bowl for washing one's feet (Psm. 60:8,10; 108:9,10).

II. A common noun meaning thorn, hook. It refers to thorn-bushes commonly used to fire a pot (Ecc. 7:6). They were a sign of an uncultivated area (Isa. 34:13); or a barrier (Hos. 2:6,8). It clearly means a hook to hang something on or to use to catch something (Amos 4:2).

and make...

גָּדַר

gāḏar: A verb indicating to close off, to wall up. It is used figuratively of false prophets failing to erect a wall of stones of truth and justice to stand in the day of battle (Ezk. 13:5; 22:30) around Israel. It describes, again figuratively, the Lord's action to wall up or repair the breeches in the Davidic dynasty of kings (Amos 9:11). In its participial form, it denotes a mason, one who works with stones (2Kgs. 12:12,13). Used ironically, the word describes the Lord's building a wall against His unfaithful people (Hos. 2:6,8), much as He did, seemingly, against Job (Job 19:8).

a wall,...

גָּדֵר

gāḏēr: A common noun meaning wall, fence, hedge. It depicts a stone wall of loose stones (Num. 22:24) but also a city wall (Mic. 7:11) or a wall in general (Ecc. 10:8). It denotes a wall of Ezekiel's Temple (Ezk. 42:7). Used in a figurative sense, it refers to the hedge or wall of the Lord's vineyard (Psm. 80:12,13; Isa. 5:5), which no one could build up and make firm (Ezk. 22:30). An unstable wall is used to depict threatening persons (Psm. 62:3,4).

that she shall not...

לֹא

lō’, לוֹא

lô’, לֹה

lōh: An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Genesis 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: "You shall not (= do not ever) steal"(Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon. 4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deu. 32:21; Pro. 30:25). When prefixed by the preposition b^e, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition l^e, meaning to or for, gives the term the meaning of without (2Chr. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deu. 5:3).

find... She was determined to go her own way. She does not follow in the path God has made for her. When she decides to do this, God covers His path that He had left for her with thorns. She will not be able to find her way back, unless God removes the thorns. Christians know that Jesus is the Way. To try to get to heaven other than by Jesus is impossible. To walk in sin even now, obscures the path that leads to God.

מָצָא

māṣā’: A verb meaning to find, attain. The verb is employed in both the active and passive senses (to be found). In addition, it is also used in a causative sense, to cause to find. Finally, the word is employed in several idioms that carry special meanings. The word is used to indicate finding or seeking just about anything: water (Gen. 26:32; Exo. 15:22); a place, goal, or location (Gen. 8:9); a knowledge of the Lord (Pro. 2:5); the word of the Lord (Amos 8:12); or words of wisdom (Pro. 4:22). The word indicates coming on something (Gen. 44:8); of finding something (Job 11:7; Ecc. 3:11). Additional idiomatic phrases include finding heart, meaning to be able to do something (2Sam. 7:27); finding the vigor (life) of one's hand, renewing one's strength (Isa. 57:10); to not be found, not to exist or be dead (Job 20:8). The meanings discussed are used in passive constructions as well. Persons being sought are found (Gen. 18:29-30; Jos. 10:17); and crime or evil can be found out (Exo. 22:4,3; 1Sam. 25:28); as can evildoers (Exo. 22:2,1, 22:7,6). The verb means to happen to be, literally to be found, in several passages (Deu. 17:2; 18:10; Jer. 5:26). Finally, in the passive usage of the verb, it means not sufficient for someone, as in Jos. 17:16 where the hill country was not found to be sufficient for the people of Joseph. In the stem indicating cause, the verb can mean to bring on someone their just desserts, i.e., to cause proper justice to find them (Job 34:11; cf. Job 37:13). In 2Sam. 3:8, the verb indicates the deliverance of someone into the power of another person, i.e., to make someone be found in the hand of another, in this case in the hand of David.

her paths...

נָתִיב

naṯiyḇ, נְתִיבָה

n^eṯiyḇāh: I. A masculine noun indicating a path, a pathway, a wake. It refers to a trail or navigable pass made by humans or by nature. It indicates figuratively the path, the way of life, of the wicked (Job 18:10); and the path to wisdom (Job 28:7). It is used of a wake, the foam and waves left in the water (Job 41:32,24). God's tragic treatment of the Egyptians created a path for His people (Psm. 78:50); His commandments are a path of life (Psm. 119:35); as is the way (path) of righteousness (Pro. 12:28).

II. A feminine noun indicating a path, a pathway, a wake. It indicates well-traveled paths or roads, highways (Jdg. 5:6). Figuratively, it indicates the paths of life (Job 19:8); of ethical and moral guidance (Psm. 119:105; 142:3,4); as well as the way of the wicked (Pro. 1:15). It describes the paths of salvation and restoration which the Lord prepares for His people (Isa. 42:16). The ancient way of obedience to the Lord, the ancient paths, are the sources of guidance for God's people (Jer. 6:16). The Lord is capable of hiding, blocking the true paths of His people (Hos. 2:6,8).

In response the Lord declared that He would soon eliminate all means of access to these lovers. Israel would find familiar paths blocked with thorns and stone walls (Hos. 2:6). Her frantic efforts to find her lovers would be thwarted (Hos. 2:7).

Book of 1 John Chapter 5 Vs. 6

 

Verses 6-12: The terms “testified” and testimony” are the themes of this section. The passage concerns the witness or testimony of God and the Spirit to the world regarding the great truth of the deity of Jesus Christ.

The previous passage 5:1-5 described overcomers as those who believed in Jesus as Lord and Savior, and here John presents God's own testimony to confirm that Jesus is the Christ (John 5:31-37; 8:13-18). He gives two kings of testimony: external verses 6-9 and internal verses 10-12.

Testimony Concerning the Son of God

1 John 5:6 "This is he that came by water and blood, [even] Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth."

This...

οὕτος

hoútos; fem. haútē, neut. toúto, demonstrative pron. This, that.

(I) As referring to a person or thing before mentioned, i.e., to something preceding:

(A) To that next preceding (Luke 1:32; 2:25; John 1:2; 3:2; 6:71; Acts 10:36; Rom. 14:18, en toútois, pl. dat., "in these"; 2Pet. 2:20; 1Jn. 5:6, 5:20). The neut. pl. taúta sometimes refers only to one thing (Luke 12:4; see also John 15:17). The expression katá taúta (katá, according to; taúta, these things) means oútō, thus (Luke 6:23, 6:26). The expression also appears as katá tautá (katá, according; tautá, in the same way), accordingly in the same way.

(B) Sometimes hoútos refers not to the nearest, but to a person or thing, the chief topic of discourse (Mat. 3:3 [cf. Mat. 3:1]; John 1:41; 11:37, kaí hoútos, "even this man," i.e., Lazarus; John 21:24; Acts 4:11, "This is the stone," referring to Christ; Acts 7:19; 2Jn. 1:7). As referring generally to the preceding discourse (Mat. 7:28; Luke 1:29; 24:21; John 2:11; Acts 19:17; Rom. 11:27; 1Jn. 2:1, 2:26).

is he that came...

ἔρχομαι

érchomai; fut. eleúsomai, 2d aor. ḗlthon; perf. elḗlutha, pluperf. elēlúthein, mid. deponent. In the common Gr., the forms of the Attic verb eími, to go, were used more frequently for the fut., imper., and imperf., but in the NT the imper. érchou, pl. érchesthe (Mat. 8:9; John 1:39) was used instead of íthi and íte, the imperf. ērchómēn (Mark 1:45), was used instead of ḗein or ḗa; and the fut. eleúsomai (Mat. 9:15; 1Cor. 4:19). To come, to go, move or pass along, intrans. in any direction, as marked by the adjuncts or often simply by the context. The forms from ḗlthon, the 2d aor., however, more frequently signify "to come," so that ḗlthen, for example, is rarely used of one who goes from or away (Luke 2:44) while the forms derived from érchomai are used indifferently of travel in both directions.

(I) To go, with adjuncts implying motion from a place or person to another.

(A) Pres. and imperf. followed by eis with the acc., of place (John 6:17); followed by the acc., to go one's way (Acts 9:17; Heb. 11:8).

(B) 2d aor. ḗlthon, in an absolute sense (Mark 11:13); followed by prós, toward, and the acc. as in Luke 15:20; followed by the acc. of distance, hodón hēméras (hodón, the journey, road; hēméras, of a day), a day's distance (Luke 2:44).

by water...

ὕδωρ

húdōr; gen. húdatos, pl. húdata, neut. noun from húō (n.f.), to rain. Water (Mat. 8:32; 17:15). Particularly (Mat. 27:24; Mark 9:41; 14:13; Luke 7:44; John 2:7; Rev. 16:12; Sept.: Lev. 1:9; Jdg. 4:19). As the instrument of baptism (Mat. 3:11, 3:16; Mark 1:8, 1:10; Luke 3:16; John 1:26, 1:31, 1:33; 3:5; Acts 1:5; 8:36, 8:38-39; 10:47; 11:16; 1Jn. 5:6, 5:8). See báptisma, baptism, in its relation to húdōr. The watery or serous part of the blood (John 19:34). It denotes the enlivening, refreshing, and comforting influences of the Holy Spirit, whether in His ordinary operations in the hearts of believers (John 4:10, 4:14 [cf. John 6:35]; Rev. 21:6; 22:1, 22:17), or including also His miraculous gifts (John. 7:38 [cf. John 7:39]). Used in various connections such as running or living (záō) water; of medicinal waters (John 5:3 ff.); of flowing waters, as a stream, river (Sept.: Exo. 7:15), of a lake or sea such as Tiberias (Mat. 8:32; 14:28-29; Luke 8:24-25). "Many waters" denote many people or nations (Rev. 17:1, 17:15).

Deriv.: ánudros, without water; hudría, water pot.

and...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; Mark 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

blood...

αἷμα

haíma; gen. haímatos, neut. noun. The blood of the human or animal body (Mark 5:25, 5:29; Luke 8:43-44; 13:1).

(I) Blood as the substantial basis of the individual life (John 1:13; Acts 17:26). Although the OT contains nothing parallel to these two passages, the expression corresponds to the idea contained in Lev. 17:11, "For the life of the flesh is in the blood."

(II) With sárx, flesh and blood conjoined to indicate the natural human body, mortal man (Heb. 2:14). Flesh and blood designates mankind insofar as it owes its distinctive character to the material aspect of its being (Eph. 6:12). The expression means the physical origin of man in Mat. 16:17; 1Cor. 15:50; Gal. 1:16. The physical and the spiritual natures of man are contrasted in Eph. 6:12 (cf. Heb. 2:14).

(III) Haíma by itself serves to denote life passing away in bloodshed, and generally life taken away by force (Mat. 23:30, 23:35; 27:4, 27:6, 27:8, 27:24; Luke 11:50-51; Acts 1:19; 22:20; Rom. 3:15; Heb. 12:4; Rev. 6:10; 16:6; 18:24; 19:2; Sept.: Gen. 4:10; 9:6; 37:22; 2Sam. 16:7; Ezk. 18:10; 24:6, 24:9). The expression "to shed blood" (haíma ekchéō) emphasizes not so much the manner of slaying, but rather the fact of the forcible taking away of life, whether produced by or only accompanied by the shedding of blood (Mat. 26:28; Mark 14:24; Luke 22:20; Acts 22:20).

Water and blood constitute external, objective witnesses to who Jesus Christ is. They refer to Jesus' baptism (water) and death (blood). John combats the dualism of false teachers who asserted that “Christ-spirit” departed from the man Jesus just prior to His death on the cross. John writes to show that God has given testimony to the deity of Jesus through both His baptism and death.

even Jesus...

’Ιησοῦς

Iēsoús; gen. Iēsoú, masc. proper noun transliterated from the Hebr. Yēshū‛a, Jehovah his help. Jesus, Jehoshua, contracted to Joshua (Neh. 8:17).

(I) Jesus means Savior (Mat. 1:1, 1:16, 1:21). In the gospels, our Savior is designated by the name of Christ alone in nearly 300 passages; by the name of Jesus Christ or Christ Jesus less than 100 times, and by the name of the Lord Jesus Christ less than 50 times. Prior to His resurrection, He was designated as Jesus Christ; after His resurrection, He is often referred to as Christ Jesus (Acts 19:4; Rom. 8:1-2, 8:39; 1Cor. 1:2, 1:30; Gal. 3:26, 3:28; Eph. 2:6-7, 2:10, 2:13; Php. 3:3, 3:8, 3:12, 3:14; Col. 1:4, 1:28; 1Tim. 1:12, 1:14-15; 2Tim. 1:1-2, 1:13; 1Pet. 5:10, 5:14).

(II) In Acts 7:45 and Heb. 4:8, Iēsoús refers to Joshua, the successor of Moses.

(III) In Col. 4:11, Jesus, surnamed Justus, was a fellow-laborer with Paul.

Christ...

Χριστός

Christós; fem. christḗ, neut. christón, adj. from chríō, to anoint. Anointed, a term used in the OT applied to everyone anointed with the holy oil, primarily to the high priesthood (Lev. 4:5, 4:16). Also a name applied to others acting as redeemers.

(I) As an appellative and with the art. ho, the, Christós, Christ, it occurs chiefly in the Gospels and means the Messiah (Mark 15:32, "the King of Israel"; John 1:41; 4:42 "the Christ, the Savior of the world"; Acts 2:36; 9:22; 18:28. Also see Mat. 1:17; 2:4; 16:16; Mark 12:35; 13:21; Luke 2:11, 2:26, "the Christ of the Lord" [a.t.]; Luke 4:41; 23:2; John 1:20, 1:25; Acts 2:30; 3:18; Rom 8:11; 1Jn. 2:22; 5:1, 5:6; Rev. 11:15; 12:10; Sept.: Psm. 2:2 [cf. Dan. 9:25]). Joined with Iēsoús, Jesus, Iēsoús ho Christós, Jesus the Christ (Acts 5:42; 9:34; 1Cor. 3:11), Iēsoús Christós (John 17:3; Acts 2:38; 3:20; 1Jn. 4:2-3; 2Jn. 1:7), ho Christós Iēsoús, the Christ Jesus (Acts 17:3; 18:5, 18:28; 19:4).

(II) As a proper noun, Christ.

(A) Used in an absolute sense, Christós or ho Christós chiefly in the epistles referring to the Messiah (Rom. 5:6, 5:8; 8:10; 1Cor. 1:12; 3:23; Gal. 1:6-7; 2:20; Eph. 4:12; Heb. 3:6; 5:5; 1Pet. 1:11; 4:14).

(B) More often joined with Iēsoús (Mat. 1:16, "Jesus the One called Christ" [a.t.]); Iēsoús Christós in the Gospels (Mat. 1:1, 1:18; Mark 1:1; John 1:17; Acts 3:6, "In the name of Jesus Christ"; Acts 4:10; 8:12; 10:36; 28:31; Rom. 1:1, 1:6, 1:8; 1Cor. 1:1; 5:4). Christós Iēsoús, stressing the deity of Christ first and then His humanity only after His resurrection beginning with Acts 19:4 and often in the epistles (Rom. 3:24; 8:2, 8:39; 15:5; 1Cor. 1:2, 1:30; Gal. 3:26; 4:14; Php. 2:5; 3:3, 3:8; Col. 1:4; Heb. 3:1). For the use of ho Kúrios, the Lord, in connection with the names Iēsoús and Christós, see Kúrios, Lord (cf. II, B, 2).

not...

οὐ

ou and ouk / ouch (before a vowel i.e., aspirated), neg. particle. Usually without an accent, but written ou when standing alone or at the end of a sentence. Not, no, expressing direct and full negation, independently and absolutely, and hence, objectively. This differs from mḗ which implies a conditional and hypothetical neg., and is, thus, subjective.

(I) Before a verb where it renders the verb and proposition neg. in respect to the subject.

(A) Generally (Mat. 1:25; Mark 3:26; 14:68; Luke 6:43-44; John 1:10-11; 8:50; Acts 2:15, 2:34; Rom. 3:11; Rev. 2:2-3).

(B) With the fut. 2d person in prohibitions, where the neg. fut. thus stands for a neg. imper., precisely as in the Eng. "thou shalt not," which is stronger than the direct imper., "do it not" (a.t. [Mat. 6:5]). Elsewhere only in citations from the Sept. and Hebr. (Luke 4:12 [cf. Deu. 6:16]; Acts 23:5 [cf. Exo. 22:28]; 1Cor. 9:9 [cf. Deu. 25:4]). So also from the law (Mat. 5:21, 5:27; Rom. 7:7; 13:9).

(C) Where the subj. is pás, every, whosoever, or heis, one, and ou is joined with the verb. Thus pás . . . ou or ou . . . pás is equivalent to oudeís, not one, none. So Mat. 24:22 means all flesh would not be saved, i.e., no flesh would be saved (Mark 13:20; Luke 1:37; Rom. 3:20; 1Cor. 15:51; Gal. 2:16; Eph. 5:5; 2Pet. 1:20; 1Jn. 2:21; Rev. 22:3). Also heís . . . ou, not one, none (Mat. 10:29), hén . . . ou (Luke 12:6).

(D) Where ou with its verb is followed by allá, but, i.e., ou . . . allá (Mat. 9:12; 15:11; John 7:16; 1Cor. 7:10). In other passages some think that ou is to be taken in a modified or comparative sense, meaning not so much as, but this is unnecessary, e.g., Mat. 10:20 means "it is not you at all who speaks, but the Spirit" (a.t.). This is far more specific than "it is not so much you as the Spirit" (a.t. [see John 12:44]). Also ouch hóti . . . all’ hóti (John 6:26; 12:6; 1Jn. 4:10).

by...

ἐν

en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.

(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.

(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat. 11:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php. 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs) (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 [cf. Mat. 18:35]); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat. 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).

(B) Spoken of elevated objects, a surface, meaning in, i.e., on, upon, as a fig tree (Mark 11:13); a mountain (Luke 8:32; John 4:20; Heb. 8:5; Sept.: Exo. 31:18); engraven in stone (2Cor. 3:7); in my throne (Rev. 3:21); See Luke 12:51; John 20:25; Acts 7:33. Rev. 13:12; 18:19. Figuratively, Jude 1:12.

water... see above.

only,...

μόνον

mónon; adv., neut. of mónos, alone. Only, alone (Mat. 5:47; 9:21; Mark 5:36; Acts 18:25; 1Cor. 7:39; Gal. 1:23; Heb. 9:10). After ei mḗ, if not (Mat. 21:19; Mark 6:8; Acts 11:19). With a neg. such as mḗ, not, meaning not only, simply (Gal. 4:18; Jas. 1:22). In antithesis or gradation followed by allá, but (Acts 19:26; Php. 2:12); with allá kaí, but also (Mat. 21:21; John 5:18; 11:52; 13:9; Acts 21:13; Rom. 1:32; Heb. 12:26). With the neg. ou, not, meaning not only, simply this or that (Jas. 2:24).

Syn.: plḗn, howbeit, except that.

but...

ἀλλά

allá; an adversative particle originally the neut. pl. of állos, other. A particle implying in speech some diversity or super-addition to what preceded. It serves, therefore, to mark opposition, antithesis, or transition. It is less frequent in the Sept. than the NT as there is no corresponding particle in Hebr. In the NT, it means "but" in various modifications:

(I) But, as denoting antithesis or transition.

(A) In direct antithesis after the neg. particle ou, not, followed by mónon, only, in the contrasting phrase ou mónon-allá kaí, and, meaning not only-but also (John 5:18; 11:52; 12:9).

(B) In an emphatic antithesis after a full negation, meaning but, but rather, but on the contrary (Luke 1:60; 13:5; 18:13; John 7:12; Acts 16:37; 19:2; Rom. 3:27, 3:31; 7:7). Also in the beginning of a clause which asserts the contrary of what precedes (Luke 14:10, 14:13; 2:16; 1Cor. 12:22; 1Pet. 2:20; Sept.: Job 32:8). Also followed by ou, not, all’ ou or all’ ouchí, not, used interrogatively, meaning "not rather?" (Luke 17:8; Heb. 3:16).

by... see above.

water... see above.

and... see above.

blood... see above.

and... see above.

it is... see is above.

This water and blood include all that is necessary to our salvation. By the water, our souls are washed and purified for heaven and the habitation of saints in light. By the blood, we are justified, reconciled, and presented righteous to God. By the blood, the curse of the law being satisfied, the purifying Spirit is obtained for the internal cleansing of our natures. The water, as well as the blood, came out of the side of the sacrificed Redeemer. He loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, Eph. 5:25-27.

John 19:34 "But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water."

Water, also, symbolizes the Word of God. The blood seals the covenant. The Spirit bearing witness is the Holy Spirit. We could, also, look at the Way, Truth, and Life. These are symbolized also by the water, Spirit, and blood.

the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

Spirit...

πνεῦμα

pneúma; gen. pneúmatos, neut. noun from pnéō, to breathe.

(I) Breath.

(A) Of the mouth or nostrils, a breathing, blast (2Th. 2:8, "spirit [breath] of his mouth," spoken of the destroying power of God; Sept.: Isa. 11:4). Of the vital breath (Rev. 11:11, "breath of life" [a.t.]; Sept.: Gen. 6:17; 7:15, 7:22 [cf. Psm. 33:6]).

(B) Breath of air, air in motion, a breeze, blast, the wind (John 3:8; Sept.: Gen. 8:1; Isa. 7:2).

(II) Spirit.

(A) The vital spirit or life, the principle of life residing in man. The breath breathed by God into man and again returning to God, the spiritual entity in man (Sept.: Gen. 2:7; Psm. 104:29; Ecc. 12:7). The spirit is that part that can live independently of the body (Christ [Mat. 27:50, He gave up the spirit when He died; Luke 23:46 [cf. Psm. 31:5]; John 19:30]; Stephen [Acts 7:59]). "Her spirit came again and she arose" (Luke 8:55 [cf. Jas. 2:26]; Rev. 13:15; Sept.: Gen. 45:27; Jdg. 15:19). Metaphorically (John 6:63, "the spirit in man gives life to the body, so my words are spirit and life to the soul" [a.t.]; 1Cor. 15:45, "a quickening spirit," a spirit of life as raising the bodies of his followers from the dead into the immortal life [cf. Php. 3:21]).

(B) The rational spirit, mind, element of life. (1) Generally, spirit distinct from the body and soul. See also Luke 1:47; Heb. 4:12. Soul and spirit are very closely related because they are both immaterial and they both contrast with body (sṓma) and flesh (sarx). Scripture, however, introduces a distinction between the two immaterial aspects of man's soul and spirit. That they cannot mean the same thing is evident from their mention together in 1Th. 5:23, spirit, soul, body. The same distinction is brought out in Heb. 4:12. The spirit is man's immaterial nature which enables him to communicate with God, who is also spirit. 1Cor. 2:14 states that "the natural man receiveth not the things of the Spirit of God . . . because they are spiritually discerned." What is translated "natural man" in Gr. is psuchikós, psychic or soulish meaning the soul of man. The soul is the aspect of his immaterial nature that makes him aware of his body and his natural, physical environment. The difference between soul and spirit is not one of substance but of operation. Man's immaterial aspect is represented in Scripture by the single terms pneúma, spirit, or psuchḗ, soul, or both of them together (Gen. 35:18; 41:8; 1Kgs. 17:21; Psm. 42:6; Ecc. 12:7; Mat. 10:28; 20:28; Mark 8:36-37; 12:30; Luke 1:46; John 12:27; 1Cor. 15:44; 1Th. 5:23; Heb. 4:12; 6:18-19; Jas. 1:21; 3Jn. 1:2; Rev. 6:9; 20:4). In 1Cor. 5:3 a distinction is made between the body and the spirit (see also 1Cor. 5:4-5; 6:20; 7:34; 2Cor. 7:1; Php. 3:3; Col. 2:5; Heb. 12:9; 1Pet. 4:6; Sept.: Num. 16:22; 27:16; Zec. 12:1). Where soul and body are not expressed (Rom. 8:16, "the divine Spirit itself testifies to our spirit" [a.t.], meaning to our mind; see Rom. 1:9; Gal. 6:18; 2Tim. 4:22; Phm. 1:25). In John 4:23-24, "in spirit and in truth" means with a sincere mind, with a true heart, not with mere external rites. See Php. 3:3, where the spirit stands in juxtaposition to the body. (2) As the seat of the affections, emotions, and passions of various kinds as humility (Mat. 5:3, "poor in spirit," meaning those who recognize their spiritual helplessness; see ptōchós, poor or helpless, and Sept.: Psm. 34:18); enjoyment, quiet (1Cor. 16:18; 2Cor. 2:13; 7:13); joy (Luke 10:21). Of ardor, fervor (Acts 18:25; Rom. 12:11). In Luke 1:17, in the powerful spirit of Elijah (see Luke 1:12). Of perturbation from grief, indignation (John 11:33; 13:21; Acts 17:16; Sept.: Isa. 65:14). (3) As referring to the disposition, feeling, temper of mind (Luke 9:55; Rom. 8:15, a slavish spirit, as distinct from the spirit of adoption; Rom. 11:8; 1Cor. 4:21; Gal. 6:1, a mild, gentle spirit). In 1Cor. 14:14, "my spirit prays" means "my own feelings find utterance in prayer, but I myself do not understand what I am praying" (a.t. [see 1Cor. 14:15-16]; 2Cor. 4:13; 11:4; 12:18; Eph. 2:2; 4:23; Php. 1:27; 2:1; 2Tim. 1:7; Jas. 4:5 [cf. Pro. 21:10, 21:26]; 1Pet. 3:4; Sept.: Ecc. 4:4 [cf. Num. 5:30]; Ezk. 11:19; 18:31). (4) As implying will, counsel, purpose (Mat. 26:41; Mark 14:38; Acts 18:5 [TR]; 19:21; 20:22; Sept.: 1Chr. 5:26). (5) As including the understanding, intellect (Mark 2:8; Luke 1:80; 2:40; 1Cor. 2:11-12; Sept.: Exo. 28:3; Job 20:3; Isa. 29:24). (6) The mind or disposition as affected by the Holy Spirit.

that beareth witness,...

μαρτυρέω

marturéō; contracted marturṓ, fut. marturḗsō, from mártus, witness. To be a witness, bear witness.

(I) To be a witness, to be able or ready to testify. With the dat. (John 3:28; Acts 22:5); used in an absolute sense (2Cor. 8:3); followed by the dat. of person or thing, meaning in favor of whom or what one bears testimony (John 3:26; 5:33; 18:37).

(II) To bear witness, to testify to the truth of what one has seen, heard, or knows.

(A) Particularly and generally, followed by perí, concerning, with the gen. meaning to bear witness concerning a person or thing (John 1:7-8, 1:15; 2:25; 5:31-32; 8:13-14, 8:18; 15:26; 21:24); followed by hóti, that, as equivalent to the acc. and inf. (John 1:34; 4:44; 1Jn. 4:14); by hóte (John 12:17); with katá, against, with the gen. (1Cor. 15:15). Followed by the words testified, after légōn, saying, eípe, he said, and hóti, that, of a quotation (John 1:32; 4:39; 13:21). Preceded by the acc. expressed or implied, e.g., of cognate or syn. nouns as in John 5:32, hē marturía, the testimony; hēn, which; martureí perí emoú, he testifies about me, i.e., "the testimony which he testifies about me" (a.t. [cf. 1Jn. 5:9-10]). In 1Tim. 6:13, "who . . . testifies the good confession" (a.t. [homologían). With the acc. of something, generally, to testify something (John 3:11, "that which we have seen, we testify" [a.t.]; also John 3:32; 1Jn. 1:2; Rev. 1:2; 22:20, ho marturṓn taúta, "He who witnesses these things" [a.t.], with a causative meaning as [cf. with Rev. 22:16]). Followed by the acc. and dat. (Rev. 22:16). With an acc. implied from the context, e.g., tá perí emoú, "those things concerning me" (a.t. [Acts 23:11]); whatever follows (John 19:35; Acts 26:5; Heb. 10:15; 1Jn. 5:6-8). Rom. 3:21, pass. with hupó, by. With the meaning of to prove by testimony (John 18:23).

Beareth witness” or testifies. Both the verb “testifies” and the noun “testimony” come from the same Greek word and are used a total of 9 times in this section. The basic meaning is “someone who has personal and immediate knowledge of something.”

because...

ὅτι

hóti; conj. That (demonstrative), because (causal). Originally it was the neut. of hóstis. As a demonstrative it stands particularly for toúto hó, ti (toúto, this; hó ti, that which), this which, introducing the object,

the... see above.

Spirit... see above.

is... see above.

truth...

ἀλήθεια

alḗtheia; gen. alētheías, fem. noun from alēthḗs, true. Truth, reality; the unveiled reality lying at the basis of and agreeing with an appearance; the manifested, the veritable essence of matter.

(I) Truth, verity, reality. The reality pertaining to an appearance (Rom. 1:18, 1:25).

(A) Truth as evidenced in relation to facts, therefore, alḗtheia denotes the reality clearly lying before our eyes as opposed to a mere appearance, without reality (Mark. 5:33; John 5:33; 16:7; Acts 26:25; Rom. 9:1; 2Cor. 6:7, "by the word of truth"; 2Cor. 12:6; Eph. 4:25; 1Tim. 2:7; Sept.: 1Kgs. 22:16; 2Chr. 18:15). Prefixed by epí, upon, followed by the gen., epí alētheías, of a truth, as the fact or event shows (Luke 4:25; 22:59; Acts 4:27; 10:34; Sept.: Job 9:2; Isa. 37:18).

(B) Spoken of what is true in itself, purity from all error or falsehood (Mark 12:32; Acts 26:25; Rom. 2:20; "the form of knowledge and of the truth in the law"; 2Cor. 7:14; 12:6; Col. 1:6; 2Tim. 2:18; 3:7-8; 4:4). "The truth of the gospel" (Gal. 2:5) means the verity of the gospel. "The word of truth" means the true doctrine (Eph. 1:13; Col. 1:5; 2Tim. 2:15; Jas. 1:18); "thy commandments are faithful" (Psm. 119:86); "the word of truth" (Psm. 119:43).

(II) Truth, love of truth, both in words and conduct, meaning sincerity, veracity (Mat. 22:16; Mark 12:14; Luke 20:21; John 4:23-24, with a sincere mind, with sincerity of heart, not merely with external rites; John 8:44, "there is no truth in him," meaning he is a liar and loves not the truth [Rom. 2:2; 3:7; 15:8; 1Cor. 5:8; 2Cor. 7:14; 11:10, as I truly, sincerely, follow Christ]; Eph. 4:24, in true and sincere holiness; Eph. 5:9; 6:14; Php. 1:18; 1Jn. 1:6, we do not act in sincerity, equivalent to pseudómetha, we are lying, behaving in a hypocritical way, 1Jn. 1:8; 2:4; 3:18-19; 5:6, "the Spirit is truth," meaning true, veracious; 2Jn. 1:3; 3Jn. 1:3; Sept.: Jos. 2:14; 1Sam. 12:24; 2Sam. 2:6; 1Kgs. 2:4; 3:6; 2Chr. 19:9; Psm. 35:6).

(III) In the NT especially, divine truth or the faith and practice of the true gospel is called "truth" either as being true in itself and derived from the true God, or as declaring the existence and will of the one true God, in opposition to the worship of false idols. Hence divine truth, gospel truth, as opposed to heathen and Jewish fables (John 1:14, 1:17; 8:32, "ye shall know the truth"; John 8:40, 8:45-46; 16:13; 17:17, 17:19; 18:37, everyone who loves divine truth; John 18:38; Rom. 1:18, 1:25; 2Cor. 4:2; 13:8; Gal_3:1; Gal_5:7; 2Th_2:10, 2Th_2:12-13; 1Ti_2:4, 1Ti_2:7; 1Ti_3:15; 2Tim. 2:25; Tit. 1:1, 1:14; Heb. 10:26; Jas. 1:18; 3:14; 1Pet. 1:22; 2Pet. 1:12; 2:2; 1Jn. 2:21; 2Jn. 1:2, 1:4; 3Jn. 1:8). Hence the Lord Jesus is called the truth, meaning truth incarnate, the teacher of divine truth (John 14:6). "The Spirit of truth" means one who declares or reveals divine truth (John 14:17; 15:26; 16:13;). "They that have known the truth" (a.t.) means those who know the truth, are disciples of Christ (1Tim. 4:3). In the Sept., truth means the true religion (Psm. 24:5; 25:3; 85:11).